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NASB (UPDATED) TEXT: 1Co_12:31 to 1Co_13:3
1Co_12:31 And I show you a still more excellent way. 1Co_13:1 If I speak with the tongues of men and of angels, but do not have love, I have become a noisy gong or a clanging cymbal. 2If I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but do not have love, I am nothing. 3And if I give all my possessions to feed the poor, and if I surrender my body to be burned, but do not have love, it profits me nothing.
1Co_12:31 b "a still more excellent way" The term "excellent" is a Greek term made up of huper (i.e., over or beyond) and ballô (i.e., to throw). It is metaphorical for that which goes beyond. Paul uses this metaphor often in 2 Corinthians (cf. 2Co_1:8; 2Co_3:10; 2Co_4:7; 2Co_9:14; 2Co_11:23; 2Co_12:7). See Special Topic: Paul's Use of Huper Compounds at 1Co_2:1.
The term "way" is an OT metaphor for godly lifestyle (cf. Deu_5:32-33; Deu_31:29; Psa_27:11; Isa_35:8). OT faith, like NT faith, was not simply a correct creed (orthodoxy), but a life of obedience (orthopraxy). The title of the early church was "The Way" (cf. Act_9:2; Act_19:9; Act_19:23; Act_24:14; Act_24:22). God's best is a life of self-giving love, modeled by Himself and His Son.
1Co_13:1 "If" This is a series of third class conditional sentences, which mean potential action, in 1Co_13:1-3 (twice).
NASB, NKJV "I speak with the tongues of men and of angels"
NRSV "I speak with the tongues of mortals and of angels"
TEV "I may be able to speak the languages of human beings and even of angels"
NJB "though I command languages both human and angelic"
This is obviously a reference to the gift of tongues mentioned in 1Co_12:10; 1Co_12:28-29, a gift which the Corinthian church magnified and Paul possessed (cf. 1Co_14:1; 1Co_14:5-6; 1Co_14:18-19).
Since I think that "tongues" in Acts were different from "tongues" in Corinth, this dual reference makes me wonder if possibly Paul also understood tongues to be human languages (i.e., Pentecost) and an ecstatic utterance (i.e., language of heaven). For sure, he affirms that a complete linguistic ability alone is inadequate unless energized by love! Christianity is more than a message; it is a person, a self-giving, loving, obedient person-Jesus.
▣ "love" This is the Greek term agapç. It was one of several words for "love" in Classical Greek, but was used infrequently (i.e., the noun form). The early church seems to have chosen this term and infused it with a new Christian connotation (i.e., God and Christ's self-giving love, cf. 1Jn_4:10) because of its use in the Septuagint (e.g., Gen_22:2) and rabbinical Judaism. In the OT God's covenant love and loyalty to His promises and covenants was expressed by hesed. In many ways agapç expresses this concept of "covenant love" by paralleling it with "the Kingdom of God." It becomes the NT's term for God's character, which He wishes His followers to emulate (cf. 1Jn_4:7-21).
Just a note about the relationship of agapç to philos. In some contexts there seems to be a distinction (cf. Joh_21:15-19). However, in Koine Greek they are regularly synonymous (cf. Joh_3:35; Joh_5:20).
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NASB, NRSV "a noisy gong or a clanging cymbal"
NKJV "as sounding brass or a clanging cymbal"
TEV "no more than a noisy gong or a clanging bell"
NJB "a gong booming or a cymbal clashing"
Historically in the first century Roman world this was used by the cults of Dionysus and Cybele in worship to attract their deities. In the context of the Corinthian abuse it may mean metaphorically "a fanfare of trumpets" (cf. Mat_6:2), which brought attention to a speaker as did men covering their hair in gathered worship or women uncovering their short hair in gathered worship (cf. 1Co_11:4-5).
The city of Corinth was known in the ancient world for its bronze ware. One use of this material was for "resonance enhancers" in theaters (cf. Dictionary of Paul and His Letters, p. 172).
Paul's parallelism shows the intensity of his feelings about spiritual activities without love.
1. "I have become a noisy gong" (perfect tense), 1Co_13:1
2. "I am nothing" (present tense), 1Co_13:2
3. "it profits me nothing" (present tense), 1Co_13:3
1Co_13:2 "gift of prophecy" In this book this term is best understood as "sharing the gospel message" (cf. 1Co_11:4-5; 1Co_14:39). The first three terms of 1Co_13:2 relate to the gifts of wisdom and knowledge (cf. 1Co_12:8). There was a problem in this area as Paul's negative statements of 1Co_1:17; 1Co_1:19-22; 1Co_1:24; 1Co_2:1; 1Co_2:4-6; 1Co_2:13; 1Co_3:19 show. Prophecy without love, as wisdom and knowledge without love, is not pleasing to God. Spiritual gifts can be used in appropriate ways.
For the concept of "prophecy" in the OT see Special Topic at 1Co_12:10 and NT prophecy at 1Co_14:1.
▣ "and know all mysteries and all knowledge" Paul uses this in 1Co_4:1 for gospel truths and in 1Co_15:51 for the specific truths about the resurrection body. In this context this phrase seems to refer to knowledge in its every form, which the believers at Corinth were prizing and seeking. Even perfect knowledge without love is not pleasing to God. See Special Topic: The Mystery at 1Co_2:1.
▣ "all faith" This refers to miracle-working faith (cf. 1Co_12:9; 1Co_12:28; Mat_17:20; Mat_21:21), but notice in Mat_7:21-23 that miracle- working power without love does not please God or even know God.
For the concept of "faith" in the OT see Special Topic at 1Co_1:9 and NT at 1Co_2:4.
1Co_13:3
NASB "I give all my possessions"
NKJV "I bestow all my goods"
NRSV "I give away everything I have"
TEV "I may give away everything I have"
NJB "I should give away. . .all that I possess"
This implies the giving away of all that one has, personally, piece by piece (cf. Joh_13:26-27; Joh_13:30). This may be an allusion to Jesus' discussion with the rich young ruler (cf. Mat_19:16-29; Mar_10:17-30; Luk_18:18-30).
NASB, NKJV "to feed the poor"
NRSV -omits phrase-
TEV -omits phrase-
NJB "to the poor"
This phrase is not in the Greek text, but is implied in the action of this verb.
NASB, NKJV,
TEV, NJB "my body to be burned"
NRSV "my body so that I may boast"
There are two manuscript options: "burned" (i.e., kauthçsomai) and "glory" (i.e., kauchçsômai) are both found in early Greek manuscripts and the early church fathers. The phrase, "that I may glory," has the strongest manuscript support (i.e., MSS P46, à , and B), but UBS4 is unable to make a decision between them. It is also a term used often by Paul (cf. 2Co_8:24; Php_2:16; 1Th_2:19; 2Th_1:4). Martyrdom by burning was unknown in the early church, but became more common in later persecutions (i.e., Nero and Domitian). Therefore, one can see how a later scribe might have changed "glory" to "burn."
For a full discussion of the textual variants see Bruce M. Metzger, A Textual Commentary on the Greek New Testament, pp. 563-564. For the opposite opinion see The Expositor's Bible Commentary, p. 270 footnote.